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(December 4, 2025) All the evidence indicates Germanic languages had been dominant in eastern Britain prior to the Roman invasion so this chart starts off wrong. Despite the 300 years of Latin speaker rule, Latin left little impact on the spoken language until the Latin laced French of the Normans entered England. Anglo-Saxon with only 100 years presence could not have become the dominant language of any population in that time.This chart then shows the advance of the post Roman Anglo-Saxon language as the Anglo-Saxon kingdoms extended their rule. At this time the Anglo-Saxon kingdoms were Christian so this chart also shows the advance of Christianity. Based on the presence of runestones, Druid Akkadian writing went extinct in Britain and Ireland around 900 CE surviving longest in southwestern Wales and Southwestern Ireland.This means many "Old Irish" texts are actually written in Druid Akkadian. The Hibernica Minora is just one example.
Traditional But Incorrect 1894 Translation of Hibernica Minora Originally Written in 750 CE
Traditional But Incorrect 1894 Translation of Hibernica Minora Originally Written in 750 CE
(November 8, 2024) The Hibernica Minora is found in the appendix (page 49) of a medieval Irish psalter (Biblical Psalms) commentary. The traditional translation of the poem is (the letters all run together in the original text so the word separation here is arbitrary):
- Atberim frib, lith saine, I'll tell to you a special festival,
- ada buada belltaine: The glorious dues of Beltane
- coirm, mecoin, suabais serig, Ale, worts, sweet whey
- ocus urgruth do tenid. And fresh curds to the fire
- Lugnassad, luaid a hada Lammas- day, make known its dues
- cecha bliadna ceinmara In each distant year
- fromad cech toraid co m- blaid Tasting every famous fruit,
- biad lusraid la Lugnasaid. Food of herbs on Lammas- day.
- Carna, cuirm, cnoimes, cadla, Meat, ale, nut-mast, tripe,
- it e ada na samna, Samain These are the dues of Samhain
- tendal ar cnuc con - grinde, A bonfire on a hill pleasantly
- blathach, brechtan urimme. Buttermilk, a roll of fresh butter
- Fromad cach bid iar n- urd, Tasting every food in order,
- issed dlegair in-Imbulc, This is what behooves us at Imbolc,
- díunnach laime is coissi is cinn, Washing of hand and foot and head,
- is amlaid sin atberim. It is thus I say.
Notice Lammas Day actually has 2 different Gaelic spellings (in red) indicating they are different words yet they are translated the same. This is an example of the linguistic sloppiness of Gaelic linguists of the past.
Attempted Translation Using the Latest Old Irish Dictionary eDIL
This text can't be successfully translated using Old Irish as defined in the most recent scholarly dictionary as shown below. Orange indicates words with unknown meanings:Attempted Translation Using the Latest Old Irish Dictionary eDIL
- A suitable frib can be different from a festival
- A fitting buada is belltaine
- Ale mecoin kind resoluteness
- Close urgruth so tenid
- Lugnassad can proceed with that fit.
- Every bliadna ceinmara
- Test every toraid with m[1] fame
- The food of plants goes along with Lugnasaid
- Meat, ale, cniomes, are beautiful
- It, they do not fit samna (Samain)
- Fire can destroy the cnuc's lawful pleasantness
- Buttermilks butter urimme
- Taste every bid after [ ] urd
- Issed dlegair [ ] Imbulc
- Wash the axe, is cossi? is cinn?
- Is so that atberim
References
HIBERNICA MINORA - BEING A FRAGMENT OF AN OLD- IRISH TREATISE ON THE PSALTER WITH TRANSLATION, NOTES AND GLOSSARY, AND AN APPENDIX CONTAINING EXTRACTS HITHERTO UNPUBLISHED FROM MS. RAWLINSON , B. 512 IN THE BODLEIAN LIBRARY. EDITED BY KUNO MEYER. Oxford AT THE CLARENDON PRESS 1894. Online at: https://ia903205.us.archive.org/20/items/HibernicaMinoraMeyer/Hibernica_minora_Meyer.pdfReferences
Old Irish Dictionaries
Old Irish Dictionaries
- eDIL - Electronic Dictionary of the Irish Language. A joint project of Queen's University in Belfast, University of Cambridge: https://dil.ie/
- Old Irish Online from the University of Texas: https://lrc.la.utexas.edu/eieol_base_form_dictionary/iriol/17
This runestone is from Cornwall but hundreds of this type are found throughout Ireland and Wales as well. These date between 450 to 800 CE making them contemporaneous with the Hibernica Minora.
Translation in Druid Akkadian
Translation in Druid Akkadian
- Du Ya Ḫu Wa. IṢu Ya Ḫu USu
- Pu Wa ENu. ATu AWu Ku IKu
In English
In English
- Don't manifest Hu's curse. Don't make scarce Hu's normal-behavior
- The Opener (Selu/Selene) can curse the reassignments. Monitor the motion-powers' involvement with the irrigation network.
References
Macalister, R A Stewart. 1945. Corpus Inscriptionum Insularum CelticarumVolume 1, page 440. Online at: https://www.google.com/books/edition/Corpus_Inscriptionum_Insularum_Celticaru/4jgaAAAAYAAJ?hl=enThe runestone today is found at:The Cornish Bird - Cornwall's Hidden History Bloghttps://cornishbirdblog.com/the-bleu-bridge-inscribed-stone-gulval/#commentsReferences
Modern Translation of Hibernica Minora
Modern Translation of Hibernica Minora
(December 4, 2025) This runic text is contemporaneous with the text on the Welsh and Irish runestones and oghamstones which were also being written at this time with similar themes (see druidwisdom.org for translations). The Druid Akkadian translation of the whole text is below:
Translation in Druid Akkadian (Northern Text 1)
(read left to right. Capital letters on object. Small letters are inferred Inner vowels. Vowels are italic bold, Dual use letters are E/H, I/Y, U/W, and '/A in which vowel appears at beginning of words except for Yahu which is keeping its traditional Hebrew transliteration) Dictionary used: Latest Runic Akkadian dictionaryRed letters are are the letters of the festival names.Translation in Druid Akkadian (Northern Text 1)
- A TaBu E Ru. IMu PaRu Ya Bu. LeYa Ṭu. Ṣu AYu Nu E
- A Du A Bu Wa. A Du A Bu ELu. LeTu AYu Nu E
- Ke'u Ya ReMu. Mu E. Ke'u Ya Nu. Su Wa A Bu AYu. Ṣu Su ERu IGu
- A Ku U Su Wa Ru. Gu Ru U Ṭu
- Lu UGu Nu AṢu. Ṣu ADu Lu Wa. A IDu AḪu. ADu A
- Ku EŠu. A Bu LeYu ADu Nu. AKu E INu. Mu ARu A
- Pu Re'u Mu. A Du Ku. EKu Ḫu Ta'u Ru. A IDu Ke'u - BL A IDu
- Bu Ya ADu. Lu Wa SeRu. AYu DaLu A. Lu Wa Gi. Nu ASu AYu Du
- Ku ARu Nu. AKu U IRu MeKu Ne'u. IMu E Ṣu. Ku ADu Lu A
- ITu E ADu. ANu ASu AMu. Nu ASu AMu. AYu Nu
- Tu E Nu. Du A Lu. ARu Ku Nu U Ku Ke'u. Nu - Gu Ru. INu Du E
- BeLu A Ṭu. AŠu Bu Ru E Ku. ḪiTu ANu Wa Ru. IMu Mu E
- Pu Re'u Mu. A Du Ku. AŠu Bu. IDu Ya ARu Nu - URu Du
- IṢu Su. EDu DaLu. EGu A IRu. INu -Y MaBu. Wa Lu Ku
- Du IWa Nu. Nu AŠu Lu. AYu Mu E IṢu. Ka'u IṢu Su. Yu IṢu Ku INu Nu.
- IṢu AMu Lu. AYu DaṢu INu. ATu Bu ERu IMu
In English
In English
- This emotional-arousal is disabling the eagle-vultures/griffons. Emotions are not emotionally-coercing the nourishments. Fated is Thu. Activating Ayu will reveal nothing.
- This life-manifester (Ayu) can affect her nourishment's curses. This life-manifester (Ayu) can affect her nourishment's high-powers. The splitting (of the network) by Ayu is not being revealed.
- Don't prod emotional-releases. The fertility-fluids are being made ineffective. Don't prod the fate-revelations. Su is cursing those nourishments for Ayu. Activating Su will harbor the eye's of fate (heavenly bodies who do the cursing).
- This involvement with Su is cursing the eagle-vulture's guidance with Thu. Energize the eagle-vultures with Thu.
- Reducing fear will reveal the life-form-expulsions. Activating the instigators (eagle-vultures/griffons) will cause a reduction of curses. That will channel the attendants (eagle-vultures/griffons again). Instigate them.
- Involvement can cause confusion. That will nourish fate instigating the fate-revelations. The fate-owls will disable the Moon-eye (Su). The fertility-fluids can control that.
- Openings (through the life network) can shepherd the fertility-fluids. That will manifest involvement. The starvation from Hu is pasturing the eagle-vultures. Those channelings should be prodded [missing word] is restraining Ayu's manifestations
- Don't nourish the Instigators. Reduce the cursing of the life-powers. Ayu can transport that. Reduce the cursing of emotional-energy. Fate-revelations can expel Ayu's life-manifestations.
- Involvement can control the fate-revelations. Fate-owls and the astrological-fate-powers can chastise emotional-effects. Emotions can disable activity. Involving the Instigators will reduce that.
- Fate-omens can disable the Instigators. Considerations (focused emotions of emotion magic) can fate-shift the Reed-boat (Ayu). Fate-revelations can fate-shift the Reed-boat. Ayu has been foretold.
- Astrology-magic can disable fate-revelations. Life-manifestations are involved with the lack and involved with the prodding (of the life powers). Fate-revelation's [missing word] can energize the eagle-vultures. The Moon-eye's (Su's) manifestations can be ineffective.
- Restraints can affect Thu's spewing-forth the nourishments (fertility-fluids). Eagle-vultures can disable involvement. Attacking considerations will curse the eagle-vultures. Emotional-triggering of the fertility-fluids will be disabled.
- Openings can shepherd the fertility-fluids. That will manifest involvement. Spew-forth the nourishments. Don't channel the control of fate-revelations. [word] dawn's manifestations.
- Make scarce Su. Motivate water-transport. Neglect those astrological-fate-powers. The Moon-eye [verb] mobile. Curse the lack of involvement.
- Life-manifestations can redirect fate-revelations. Fate-revelations will spew-forth lack. Ayu's fertility-fluids can disable scarcity. Prodding will make-scarce Su. Does not scarcity involve the Moon-eye's (Su's) revelations?
- Prodding the Reed-boat (Ayu) will cause lack. Ayu can disrespect the Moon-eye (Su). Monitor the nourishing of the harbor's (rain making sky shell's) emotions.
Comments:
This text is against using emotion magic for astrology-magic. Astrology magic aims to shift fate. Instead it is advocating using emotion magic to both push the fertility-fluids (life powers) through the life network and to motivate the eagle-vulture/ griffons to properly edit the life network so the fertility-fluids can flow to the right places on earth to manifest life. Emotion magic is associated with the hermaphrodite connective motion deity Thu. Ayu is the crescent moon goddess who edits and cuts the connections of the life network. She is the connective life/fertility goddess. The crescent shape of the moon is analogous to a scythe, boline, and sickle.Astrology magic generates fear among many people because it works by activating similar spiritual fate powers in order to shift fate to that. In other words, it must generate curses in order to shift curses away from other things. The spiritual editing power for the life network started out being imagined as a eagle like bird having a vulture head. Sculptures of these creatures are found in Anatolia and in other early Druid culture areas. These later morphed into the griffons seen in central Europe.Su is the dark new moon god and and the masculine source of motion powers which is used to counter fate. Selu/Selu is the celestial light goddess (stars and heavenly bodies) and the faminine source of motion powers. She is the one who defines fate.Hu is the sun and storm god who represents the life network and an orderly functioning of the universe. As such he is the connective life power. His feminine complement is Ayu.Involvement was a continuing controversy throughout Druid history. This refers to the involvement of motion powers with the life powers instead of keeping them separate. Each spiritual power class ideally had its own domain but fertility-fluids were both. They were inherently a life power because the caused and supported life on earth. Yet they were a flow, a motion. Therefore correcting the flow rate had to be done with emotion magic.Comments:
"Cuchulainn Rebuked by Emer", illustration by H. R. Millar, c. 1905.Tochmarc Emire ("The Wooing of Emer") is one of the stories in the Ulster Cycle of Irish mythology and one of the longest when it received its form in the second recension. It supposedly concerns the efforts of the hero Cú Chulainn to marry Emer, who appears as his wife in other stories of the cycle, and his training in arms under the warrior-woman Scáthach. The tochmarc ("wooing" or "courtship") (along with cattle raids, voyages, feasts, births and deaths) is one of the 'genres' of early Irish literature recognised in the manuscript corpus. Image from Wikimedia Commons at https://commons.wikimedia.org/wiki/File:Cuchulainn_rebuked_by_Emer_Millar.jpg
Another Fake Translation from 1888 of a 1,000 CE Irish Manuscript is Also Claimed to Mention Beltane
Another Fake Translation from 1888 of a 1,000 CE Irish Manuscript is Also Claimed to Mention Beltane
(December 3, 2025) This was the first attempted translation of this text called the The Wooing of Emir by Cú Chulainn. Old Irish was not a known language then, nor is it understood today yet these are being passed off on the internet as fact.
(Page 232)
‘Bend Suain, son of Rosc Mele, which she said this is the same thing, (viz., that I shall fight without harm to myself from Samuin, i.e., the end of summer. For two divisions were formerly on the year, viz., summer from Beltaine (the first of May), and winter from Samuin to Beltaine. Or sainfuin, viz., suain (sounds),
for it is then that gentle voices sound, (viz., sám-son 'gentle sound'. )
To Oimolc, (i.e., the beginning of spring, viz., different (ime) is its wet (folc), viz the wet of spring, and the wet of winter. Or, oi-melc, viz., oi, in the language of poetry, is a name for sheep, whence oibá (sheep's death) is named, ut dicitur coinbá (dog's death), echbá (horse's death), duineba (men's death), as bath is a name for 'death'. Oi-melc, then, is the time in which the sheep come out and are milked, whence oisc (a ewe), i.e., oisc viz., barren sheep.
To Beldine, (i.e. Beltine, viz., a favouring fire. For the druids used to make two fires with great incantations, and to drive the cattle between them against the plagues, every year. Or to Beldin, viz., Bel the name of an idol. At that time the young of every neat were placed in the possession of Bel. Beldine, then Beltine.)
To Brón Trogaill, (i.e. Lammas-day, viz., the beginning of autumn; for it is then the earth is afflicted, viz., the earth under fruit. Trogam is a name for 'earth.'’)
References
References
The Wooing of Emir by Cú Chulainn. Translated by Kuno Meyer. Distributed by CELT online at University College, Cork, Ireland. Text ID Number: T301021. Originally published in Archaeological Review 1, London 1888 68ff. Online at: https://celt.ucc.ie/published/T301021.html
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